Psalms 2:1

“Why do the Heathen rage, etc.] Or “the nations”; which some understand of the Jews, who are so called, (<011705>Genesis 17:5 <260203>Ezekiel 2:3 *marg); because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, (<420428>Luke 4:28,29 <430859>John 8:59 10:31 19:6,15); though it is best to interpret it of the Gentiles, as the apostles seem to do in (<440427>Acts 4:27). The Hebrew word translated “rage” is by one Jewish writer f24 explained by wrbj, “associate” or “meet…”

“The number and authorship of this Psalm are stated (Act 4:25; Act 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; Heb 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial…”

“Why do the heathen rage - “Why do nations make a noise?” Prof. Alexander. The word “heathen” here - גוים gôyim - means properly “nations,” with out respect, so far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Nehemiah 5:8; Jeremiah 31:10; Ezekiel 23:30; Ezekiel 30:11; compare אדם 'âdâm, Jeremiah 32:20. The word Gentile among the Hebrews (Greek, ἔθνος ethnos expressed the same thing. Matthew 4:15; Matthew 6:32; Matthew 10:5, Matthew 10:18; Matthew 12:21, et soepe. The word rendered…”

“Heathen - Who did so against David, Sa2 5:6, Sa2 5:17; Ch1 14:8, and against Christ, Luk 18:32; Act 4:25, &c. Psalms 2:2”

“Ps 2 This royal psalm pertains to the Lord’s appointment of a king descended from David. It celebrates the mission of all the kings in David’s line, and it introduces the hope of an ideal ruler who will accomplish the Lord’s goal of bringing all nations into submission (2:11) or to destruction (2:9). The New Testament identifies Jesus as this descendant (see Acts 13:33; 1 Cor 15:25-27; Heb 1:5; 5:5; Rev 19:15). 2:1-3 Their futile paths lead to death (1:4, 6), but fallen human beings unite in opposing the true God and his Messiah. 2:1 plans: The Hebrew verb rendered “meditate” in 1:2 here suggests an attitude of opposing the Lord in speech (Isa 59:13) or in thought (Ps 38:12; Prov 24:2).”

“am 2963, bc 1042 Why: Psa 18:42, Psa 46:6, Psa 83:4-8; Isa 8:9; Luk 18:32; Act 4:25 rage: or, tumultuously assemble, Luk 22:1, Luk 22:2, Luk 22:5, Luk 22:22, Luk 22:23; Act 16:22, Act 17:5, Act 17:6, Act 19:28-32 people: Mat 21:38; Joh 11:49, Joh 11:50; Act 5:33; Rev 17:14 imagine: Heb. meditate Psalms 2:2”

“The Psalm begins with a seven line strophe, ruled by an interrogative Wherefore. The mischievous undertaking condemns itself, It is groundless and fruitless. This certainty is expressed, with a tinge of involuntary astonishment, in the question. למּה followed by a praet. enquires the ground of such lawlessness: wherefore have the peoples banded together so tumultuously (Aquila: ἐθορυβήθησαν)? and followed by a fut., the aim of this ineffectual action: wherefore do they imagine emptiness? ריק might be adverbial and equivalent to לריק, but it is here, as in Psa 4:3, a governed accusative; for הגה which signifies in itself only quiet inward musing and yearning, expressing itself by a dull…”